Truth Magazine

By Mike Willis

Suppose that one of our young men enlisted in the military and was sent to a foreign country. Perhaps he was stationed in a country in which there was no faithful church. What would he do? How many of our young men would make the effort to worship the Lord on the first day of every week, even starting a church to enable them to do so? And, would we excuse their not worshiping the Lord on the basis of their youth and circumstances? We see a youth placed in very similar circumstances in the book of Daniel.

Daniel’s Example

In approximately 606 B.C., in the third year of King Jehoiakim of Judah, Daniel was taken into Babylonian captivity. He was in the first of three deportations. Daniel was one of the young aristocrats taken into captivity and given special training to serve the king of Babylon (1:3,4). Among those taken were also Shadrach, Meshach and Abed-nego.

In preparation to serve the king, these young men were given a daily portion of the king’s dainties for three years. There was something about these dainties that defiled a man. Perhaps the dainties were sacrificed to an idol, included unclean foods, or included intoxicating beverages. For whatever reason, a Jew could not be faithful to God and cat them. Therefore, “Daniel purposed in his heart that he would not defile himself with the portion of the king’s meat, nor with the wine which he drank: therefore he requested of the prince of the eunuchs that he might not defile himself” (1:8).

Daniel’s faithfulness to the Lord is all the more remarkable when his circumstances are remembered: (a) He was away from home. Many young people who are faithful when under parental direction reject the Lord when they get out on their own. (b) He risked his position to be faithful to God. His decision not to eat the king’s dainties endangered his position as a court servant; he could be killed or demoted to a common field laborer. (c) He risked the lives of others to be faithful to God. The man in charge of Daniel feared for his life because Daniel refused the food given him (1:10). (d) His faithfulness was in matters which most would consider mere trivialities.

Nevertheless, Daniel had purposed in his heart to be faithful to the Lord. He knew that faithfulness to God does not occur by accident; it requires commitment and sacrifice. He was willing to make it. Therefore, he requested that the overseer give him and his three friends pulse to eat and water to drink, rather than defile himself with the king’s dainties. The overseer consented to try them for ten days. At the end of the ten days, Daniel and his friends looked better than the other youths. The Lord had blessed Daniel and his friends.

Daniel was faithful to the Lord because he purposed in his heart to be faithful. In other verses as well, the Scriptures tell us that men need to purpose in their hearts to be faithful. Let’s consider some of them:

1. One must purpose in his heart to cleave to the Lord. Luke records that when Barnabas was sent to Antioch to investigate the preaching of the gospel to the Grecians, he “exhorted them all, that with purpose of heart they would cleave unto the Lord” (Acts 11:23). “Cleaving to the Lord” requires purpose of heart – a resolution to abide faithful to God.

There are some times when young people especially need to make such resolutions. When our grade school children go into junior high, they meet fresh temptations. Some school officials have told me that the temptation for drugs is greater among junior high children than high school; by high school age, the youths have already decided which group they will run with. This is a time when we particularly need to exhort that our children “cleave to the Lord.” As they move into high school, again they need to resolve to “cleave to the Lord.” There are so many distractions for our children such as sporting events, extra-curricular activities at school, part-time jobs, etc. Young people need to make a commitment not to allow any of these activities to take precedence over the worship services. Like young Daniel, they need to go to their supervisors or teachers to make clear that they will not be missing worship to attend ball games, extra-curricular activities, work a part-time job, and such like things. Usually those who oversee them will respect their conscience and work around their schedule, as was done for Daniel.

When our youth leave for college, again they need to resolve with “purpose of heart” to cleave to the Lord. Many young people quit worshipping God when they move away to college. As a young person leaves home, he must “purpose” in his heart to find a faithful church and make the effort to be present at worship.

When families are moved from one city to another by their employer, they need to “purpose in their hearts” to cleave to the Lord. They should resolve to become active in the local church where they will live after they move. Far too many drop out of faithful service when they move from one location to another.

2. One must purpose in his heart to control his tongue. David said, “I am purposed that my mouth shall not transgress” (Psa. 17:3). As our young people enter their teenage years, they need to make such resolutions. There is a temptation for our children to curse, tell filthy stories, take the name of the Lord in vain, lie, and gossip (see Jas. 3:6-8; Exod. 20:7; Eph. 4:25,29). The resolution not to sin with the tongue should be made, not only by our children, but by all of us. Christians need to “purpose” in their hearts not to sin with their tongues in the heat of anger (Eph. 4:26). One does not accidently control his tongue; he controls it by “purposing” in his heart what kind of conduct he will do.

3. One must purpose in his heart what he will give to the Lord. Paul wrote, “But this I say, He which soweth sparingly shall reap also sparingly; and he which soweth bountifully shall reap also bountifully. Every man according as he purposeth in his heart, so let him give; not grudgingly, or of necessity: for God loveth a cheerful giver”(2 Cor. 9:6-7). Bible giving does not occur accidentally; it has to be planned.

Far too often, Christians wait until the collection basket is being passed before they think about how much they are going to give. Then they open their wallets and pick out one of the smaller bills to contribute to the Lord. Perhaps they even justify themselves saying, “I had $20 and gave $2; I gave 10 percent.” What they gave was 10 percent of their leftovers. They got paid on Friday, paid their bills on Saturday, went shopping, and then gave out of what they had leftover.

Let me suggest to you that waiting until the collection basket is being passed is too late to plan your giving. A person should plan his giving when he receives his paycheck. Even as he has learned to set aside so much every week for the house payment, car payment, credit cards, etc., he needs to set aside what he is going to give to the Lord. This is planned or purposed giving.

4. One must purpose in his heart to become an elder or deacon. Becoming an elder or deacon requires planning and purpose. It will begin when a man chooses a mate. Not every woman can be an elder’s wife; only a godly woman who meets the qualifications listed in 1 Timothy 3:11. Consequently, the man who plans to be an elder or deacon needs to look for a wife who will grow into the woman mentioned in that passage. To be an elder or deacon requires that a young man bring up his children in the nurture and admonition of the Lord (Eph. 6:4). Rearing faithful children (Tit. 1:6) and having his own house under control (1 Tim. 3:2,4-5) are qualifications of elders. Hence, as a young man, he must purpose in his heart to train his children to live in obedience to the Lord. He must also be able to teach (1 Tim. 3:2; Tit. 1:9). This requires that a man study his Bible to learn the revealed will of God. All of these qualifications require years of service and training.

To wait until the congregation decides to have elders and deacons and then decide that you want to be one is to wait too late. By this time, too many years have passed, the children have grown up outside the Lord, and this person can never serve as an elder. To be an elder or deacon requires that a man “purpose in his heart” early in life that this is what he wishes to be.

5. One must purpose in his heart to maintain his sexual purity. Fornication is a planned sin. A person plans with whom he is going to commit it, when, and where it will occur. About the only thing not planned about fornication is getting caught. Consequently, a person can purpose in his heart to maintain his sexual purity.

Young ladies should purpose in their hearts before they go on their first date just what is acceptable conduct and what is not. They should resolve not to allow a young man to put his hands all over them and to keep their clothes on. They should decide what is modest dress. They should decide what kinds of movies they are willing to attend. They should resolve that going parking is not the kind of date they are willing to go on.

Our young men must also be reminded that they are just as responsible for stopping fornication as are the young ladies. Young Joseph refused a willing woman (Gen. 39); young men faithful to God still do. Before they go on their dates, young men should purpose in their hearts what kind of behavior is acceptable. They should resolve what kinds of movies they will take their dates to, not to use a drive-in movie as a place to “make out,” and not to go just as far as the girl will let them.

Young people need to understand that waiting until they are in the passion of petting is too late to make decisions about proper conduct. They need to “purpose in their hearts” beforehand what is acceptable conduct and abide by those decisions.

A word of advice needs to given to the preacher as well. The preacher needs to purpose in his heart to maintain his sexual purity. That means that he must set some restraints in place to protect himself. Here are some suggestions: (a) Do not go to a woman’s house alone; (b) Do not counsel a woman in a troubled marriage, after the loss of her husband, or some other situation without another person present. Too many preachers have stumbled into fornication because they thought they were strong enough to resist these temptations. They have put a blot on their reputations, hurt or destroyed their families, and done untold damage to the cause of Christ thereby.

6. One must purpose in his heart to avoid intoxicating beverages and drugs. One does not accidentally get drunk. Consequently, a person can purpose in his heart to avoid those things which lead to intoxication. A young man can resolve, in obedience to the words of Solomon, to “look not thou upon the wine when it is red, when it giveth his color in the cup, when it moveth itself aright. At the last it biteth like a serpent, and stingeth like an adder” (Prov. 23:31-32). He should plan what his conduct will be in the event of temptation. If he is with a group of guys who stop to get a six-pack, he can get out of the car, call his parents to come get him, and resolve not to associate with that group again. Waiting until the temptation comes may be too late to decide not to drink.

Conclusion

Dare to be a Daniel! Make your resolutions to be faithful to the Lord in every circumstance and situation, not allowing the pressure of the moment to keep you from obedience to God. The same God who sustained and exalted Daniel will be with you.

Guardian of Truth XXXVI: 19, pp. 578, 598-599
October 1, 1992

By Tom Roberts

In our text (Eph. 4:27), Christians are warned not to “give place” to the Devil. “Place” is from topos (Gk.), meaning “1. prop. any portion of space marked off, as it were, from surrounding space” (Thayer, p. 628). This use is applied variously to any inhabited or uninhabited place, of a spot where one may settle or abide, the place which a person or thing occupies or has a right to. Metaphorically, it carries the idea of “opportunity, power, occasion for acting.”

As used by Paul in Ephesians 4:27, it carries the effect of warning against allowing the Devil an “Opportunity, power, or occasion for acting.” Surely, the idea is that we are not to allow Satan a “place in our space.” We are not to allow him to gain an advantage against us by permitting either space or opportunity for him to work his evil, for we are “not ignorant of his devices” (2 Cor. 2:11). We understand this with thieves and robbers. We don’t leave our doors open and invite them into our house. No one would go to bed at night with a rapist or mass murderer in his guest room, much less as invited company! But we often provide a safe haven within our midst to Satan whereby he can work his evil from within and actually provide him a place or opportunity to work against the truth, against fellowship, against local autonomy, against weak brethren, against faithful preaching. Let me explain.

I recently was given a copy of a taped class conducted by a well known preacher. At the time this copy was given to me, I was warned that the class was “private” and that copies were not to be made, The well known preacher has conducted gospel meetings throughout the country but has his membership in a local church in a southern Texas city. This “private class,” however, was not conducted with members of the congregation wherein he holds membership. This class was with members of another congregation in the same city. In the course of the “private class,” error was taught concerning the divorce issue which would result in divorce being permitted for every cause (“if one is loosed, both are loosed”). Herein lies the dilemma. A teacher of false doctrine uses the cover of a “private class” to teach error and then draws the curtain of secrecy about his actions, claiming privacy and confidentiality. This class is conducted with members of another congregation, without the invitation or knowledge of the local elders. But the teacher is “safe.” Anyone who would dare to make the tape public has defied the code of silence and is worthy of rebuke. In the meantime, a “place” or “opportunity” has been given to the Devil so that unwary souls may be (and have been!) taught doctrines that will cause them to lose their souls.

It is understood that gospel preaching is not bound by congregational lines and that an eldership does not have to censor what local members read or study. However, another dimension is added to this when the cloak of confidentiality is invoked whereby the teaching members receive is kept from view, carefully screened from open investigation and free discussion. The teacher creeps in surreptitiously, does his damage, asks for the special privilege of secrecy and goes on his way. Sadly, the evil effects remain behind only to surface at a later time when those infected spread the error to others within the congregation.

Apostolic Warning Against This Practice

We have been warned against this device of the Devil, that of private teachers of error who creep among brethren to spread their error under the cover of darkness. Note Paul’s warning in Galatians 2:4: “And that because of false brethren unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage. . . ” Peter also sounded the alarm in 2 Peter 2:1: “But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction.”

Someone might well bring up the objection that it is necessary for gospel preachers and Bible students to have classes in privacy on various occasions. All of this is true and acceptable. However, the element that makes it wrong and increases danger is that the teacher is not willing to face the consequences of his teaching. He comes and goes quiet ly and secretly. He covers his doctrine with the special plea of keeping it confidential. He may be well known or nameless, a legend in his own time or in his own mind. Nevertheless, the danger is not in his right to teach but in the pleading for special privilege that is made. “Give me a place” to teach what I believe but don’t tell anyone what I have done. Under this guise, false teachers of all generations have done their dirty work and we have an unwritten code that condemns their exposure.

“But Brother ________ doesn’t teach his error publicly,” we are told. “He only teaches it in private.”

I ask: Where is the principle that allows error to have a place among us, either in public or private? Yes, anyone has a right to teach what he believes. Yes, that is true of public teaching or private teaching. But we have a right to withstand it, especially if that doctrine is going to be planted within the congregation where I live and if I believe that doctrine endangers the souls of my brethren. And that right of opposition is taken from us when we give place to false teaching. What I object to is the practice that has been urged upon us in recent years of allowing a teacher to spread his doctrine without open discussion and confrontation.

We are told that certain ones have been preaching longer than some of their critics have been alive.

We are told that the many years of faithful service gives one a right (place) to privately teach his error.

We are told that anyone who dares to expose to public view a teaching (class, etc.) that was confined to a private arrangement is guilty of chicanery and treachery.

We are told, in other words, that error has “a certain place” among us.

Would to God that we had more the attitude of Paul when he came to Jerusalem to lay before the Judaizing teachers the gospel that was entrusted to him. He said: “But of these who seemed to be somewhat, (whatsoever they were, it maketh no matter to me: God accepteth no man’s person:) for they who seemed to be somewhat, in conference added nothing to me” (Gal. 2:6). Those “who were reputed to be pillars” (v. 9) retreated in the face of truth.

We need more like Hezekiah who, when faced with the idolatrous worship of the brazen serpent made by Moses in the Wilderness, broke it into pieces without ceremony, calling it “Nehushtan,” or “that brazen thing” (2 Kgs. 18:4).

In other words, we need brethren who will give “no place to the Devil” so that he may invade hearts with error. Brethren, let us examine anew our unwritten practice that error has a place among us so long as it is taught in secret, with confidentiality. Do we really want to give Satan this advantage?

Guardian of Truth XXXVI: 19, pp. 579-580
October 1, 1992

By Randy Harshbarger

Long ago the prophet Hosea said: “My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I also will forget thy children” (4:6). Ignoring God’s instructions brought ruin to the children of Israel. They refused to consider and heed divine law and were thus cast off. Men today continue to do the same thing. One has only to consider the false religions and the conflicting doctrines and denominationalism to see that ignorance of the Bible is widespread. God does not speak to men today through some religious guru or a self-appointed Messiah. Rather he speaks in these last days through his Son (Heb. 1:1-3). The extensiveness of sin demonstrates lack of knowledge about God and his word. The disgrace of adultery, the shame of homosexuality, and the tragedy of drunkenness, and countless other “acceptable sins” all point to a lack of knowledge of the Bible. Not enough people do like the Bereans of old, and “search the scriptures daily” (Acts 17:11). It is obvious, due to the prevalence and publicity of sin, that people believe they can defy the laws of God and never suffer the consequences (if they even care at all). Yet, the Bible still says: “For the wages of sin is death; but the free gift of God is eternal life in Christ Jesus our Lord” (Rom. 6:23). We need to know and then declare the true nature of God and his will for men. The Bible is sufficient to guide men safely home to heaven; its finality affords proof of its value as the only word we need.

Many have been the attacks upon the word of God. Some are insidious while others make no pretense about the desired goal of undermining faith in God’s revelation. We are not surprised when the atheist or infidel attacks the Bible, but it is sad when so-called Bible believers embrace doctrines that repudiate God’s word as complete and final. Roman Catholicism tells us that the Bible is true because “the church” says it is. But, how can the infallibility of “the church” be proved that we might accept such a pronouncement? It cannot be according to Matthew 16:18-19. “And I also say unto thee, that thou art Peter, and upon this rock I will build my church; and the gates of Hades shall not prevail against it. It will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven; and whatsoever thou shalt loose on earth be loosed in heaven.” Joseph Smith gave us the book of Mormon, claimed it was the word of God, and said it should occupy a place along side the Bible. But, even the book of Mormon claims that the Roman Catholic church corrupted the Bible and is an instrument of Satan (1 Nephi 13:26-29). Whom do we believe? Many claim to be lead by the Holy Spirit in a direct, miraculous way, separate and apart from the word. One lady claimed that the Lord told her to be a stripper! Did the Lord contradict himself when he said in 1 Timothy 2:8-9 to keep one’s clothes on? The list goes on, as men continue to either in part or all together pervert and twist to their own liking, God’s revealed will from heaven.

Paul said: “For I am not ashamed of the gospel: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek” (Rom. 1:16). The gospel will accomplish what God wants accomplished. It is the only message that will make men what they need to be, namely Christians. No other power on earth can equal God’s power. The messages of men always fail and fall short.

Peter said: “Seeing that his divine power hath granted unto us all things that pertain unto life and godliness, through the knowledge of him that called us by his own glory and virtue” (2 Pet. 1:3). God’s power is seen in creation (2 Pet. 3:5), in punishment of the wicked world by the flood (2 Pet. 3:6), and will be seen in terminating the world we live in (2 Pet. 3:7-12). These things were and will be accomplished at God’s word. The Bible provides information or “all things that pertain unto life and godliness.” Man needs direction and guidance in life (Jer. 10:23). Man who is lost in ignorance needs to be enlightened. Jesus said, “And ye shall know the truth, and the truth shall make you free” (Jn. 8:32). Knowledge of truth is essential (1Tim. 2:4). The Bible also provides needed motivation. 2 Timothy 2:25 says: “In meekness correcting them that oppose themselves; if peradventure God may give them repentance unto the knowledge of the truth.” Sometimes a motivation gap exists between knowing and doing. The Lord reveals what sin is and what sin will do; that should be the driving impetus to turn from wrong and serve the Lord.

The Bible also provides preservation. Peter says we are guarded by faith as we wait for our final reward in heaven (1 Pet. 1:5). It is not “once saved always saved” but it is assurance from the Lord that we can obey and be acceptable in his sight. “For whatsoever is begotten of God overcometh the world: and this is the victory that hath overcome the world, (even) our faith” (1 Jn. 5:4). Loving God rather than the world (1 Jn. 2:15-17), walking in the light of truth (1 Jn. 1:7-9), and confessing our sins as we repent (1 Jn. 2:1-2), all help to provide needed confidence as we remain safely tied to the anchor of hope (Heb. 6:19). Let us continue to walk with the Lord, studying the Bible, trusting and obeying each and every day.

Guardian of Truth XXXVI: 19, p. 589
October 1, 1992

By Walton Weaver

The Lord of heaven would not have condescended to become man (assume human nature) had it not been for the world’s need of a Savior. But why was it necessary for him to become man in order to save man from sin? The writer of the book of Hebrews answers after this fashion:

Inasmuch then as the children have partaken of flesh and blood, He Himself likewise shared in the same, that through death He might destroy him who had the power of death, that is, the devil, and release those who through fear of death were all their lifetime subject to bondage (Heb. 2:14-15, NKJV).

The Hebrew writer’s answer to our question is that Jesus’ work of redemption involved suffering and death on his part. Assuming flesh or taking on our human nature was made necessary by the nature of his mission.

The Context

1. The Divine Purpose (vv. 9-10). The mission of Christ in coming into the world as man was clearly redemptive (i.e., he came into the world to become the author of our salvation, v. 10). As Christ was made perfect through his own sufferings, he also (and by the same process) brings many sons into glory with him (v. 10). In doing this he accomplishes the very purpose of God, and in a way (i.e., through the suffering and glorification of Christ) that is consistent with the Father’s own being (see v. 10a, “for it was fitting for him”). Christ’s sufferings included the fact that he must “taste death for everyone” (v. 9).

Hebrews 5:8 helps us understand how Christ was “made … perfect through sufferings” (v. 10). According to this passage Christ “learned obedience” through his sufferings. Not obedience to God’s law, but prayerful and believing submission (implied by the term trans. “being heard” in v. 7) to the sufferings which came upon him in the discharge of his special vocation as our Savior. It was not “perfecting” as a moral development that the writer has in view, but rather how our Lord became perfect (complete) in fully submitting to the vocation given to him in accomplishing the redemption of mankind. He not only suffered, but he learned from the sufferings (he had to more or less work himself into his place in God’s plan in this way, or through sufferings) the perfect (full, or complete) obedience. This was the full or complete submission to the Father’s will as it pertained to his place in the work of redemption, the very purpose for which he had come into the world.

2. The Sanctifier And The Sanctified (v. 11 a). Verse 10 shows us that the saved are themselves sons of God, and that Christ identified himself with his people in suffering that he might bring them to glory with him. Christ is therefore “the sanctifier” and his people are “the sanctified. ” But what does the writer mean when he says we “are all of one” (NKJV)? In some sense the sanctified have been made to be one with the sanctifier. Some say we are “one” with Christ because he assumed our nature, or became flesh. Others see a spiritual reference in the expression: we are one with Christ because we are the sanctified, and as the sanctified we are also sons of God with him. In other words, God is the common Father of both him who sanctifies and they who are sanctified through Christ. The context itself develops both of these views so it does not seem necessary that we choose between them. God’s people are one with Christ in a spiritual sense, and they are also one with him by being of the same human nature. That Christ became “one” with us in the latter sense was made necessary by the nature of his work to be accomplished as our Savior (i.e., he must go through sufferings and death on our behalf). After all, the sanctified have become so “through the offering of the body of Jesus Christ once for all” (Heb. 10:10).

3. Christ Is Not Ashamed To Call Us Brethren (vv. 11b-13). This is true because Christ has identified himself with his people through his sufferings and death in order that he might bring them to glory with him. It is evident that the writer viewed the passages quoted from the O.T. (Psa. 22:22 and Isa. 8:17-18) to have been spoken by Christ. The first quotation (v. 12) shows he called his people “my brethren,” then the next two quotations (v. 13, both from Isa. 8:17-18) supply additional proofs which help establish the affirmation. The first quotation from the Isaiah passage, “I will put my trust in him,” does not prove anything as it stands alone. It must be taken with the second quotation from Isaiah. The “children” whom the Father has given him are his “brethren” who have been named in Hebrews 2:11, and (as the first quote from the Isaiah passage shows, v. 13) it is these brethren with whom he proudly associates. He associates himself with them in an act of faith, or by putting his trust in God as he goes through his sufferings on their behalf (i.e., so he might take them to glory with him, v. 10). In this act of faith Christ became the author and perfecter of our faith (Heb. 12:1-2), and in doing so he gave us an example as to how we should live our lives out to completeness just as he did. He was the first to begin (the author) and the first to carry through to completeness (the finisher) that life of faith which we also are to live all the way to the end.

Christ Shared With Us Blood and Flesh

This brings us to the first thing affirmed of Christ in v. 14: “Inasmuch then as the children have partaken of flesh and blood, He Himself likewise shared in the same . . .” We should keep in mind the reason that has already been given as to why this was necessary (i.e., that he might suffer and die for mankind). This reason will be drawn out in more concrete terms in the next part of the verse and the verse that follows. But for now we must give brief attention to what is meant by the terms “blood and flesh” since this is what the first part of this verse affirms that Christ shared with us in order that he might accomplish the divinely appointed purpose for his death described in the words that follow.

We are a little surprised with the order of the words in this statement because elsewhere we find the word order to be “flesh and blood,” not “blood and flesh.” But surely the word order in this passage does not give us a different meaning. It is possible that “blood” is mentioned first in order to call attention to the natural unity of mankind (cf. Acts 17:26, “And He has made from one blood every nation of men to dwell on all the face of the earth”). Although the terms “flesh and blood” are not used in the Old Testament, the expression came to be a common way for the Jews of a later period to describe human nature in contrast to God. Peter seems to use the terms in this way in Matthew 16:17, and Paul apparently did the same in Galatians 1:16. The expression is used in contrast with spiritual powers or forces in Ephesians 6:12. In 1 Corinthians 15:50 Paul says that “flesh and blood” cannot enter the kingdom of God. From these uses of the expression we may conclude that flesh and blood are what make a man less than a purely spiritual being. The terms describe that which is in man that makes him corruptible and liable to death. The terms are not equal to the term “flesh” (sarx) as it is often used by Paul in his writings, even though the physical flesh and blood are always behind his use of that term. The point that is being made by the Hebrew writer is that Christ had to assume physical flesh and blood in order that he might be put to death. Hence “the days of his flesh” (Heb. 2:7) are the period of his earthly struggles and suffering.

In our second article on this subject we will take up what the writer affirms in this passage was accomplished by Christ’s death.

Guardian of Truth XXXVI 19, pp. 584-585
October 1, 1992